Evangelicals and Interfaith Dialogue

I read an article recently on Christianity Today’s website titled “Putting Evangelism on Hold”.

The article is about the Global Faith Forum recently organized by Bob Roberts, a pastor in Texas. I found the title of the article interesting and telling of a common belief that Evangelicals have about coming together with people of other faiths to discuss matters of faith and religion, also commonly known as “inter-faith” dialogue or events (although, I like Bob’s term “multi-faith” better). Conservative Evangelicals historically have not been known for participating in such events and many make it a rule not to. Since the ultimate aim of these events is not to “convert” people of other faiths to Christianity or not calling people to “make a decision about Christ,” a common belief held by Evangelicals is that the events are just a waste of time.

I applaud Bob for his efforts and wish I could have been on the Global Faith Forum. Fortunately, I have had the opportunity to participate and speak at a few events where Muslims and Christians have been in attendance. I want to call more Evangelicals to participate in these types of events and hope the feedback will encourage you to do so.

Here is some of my personal feedback from participating in these events:

• I always learn something new about Islam and Muslims that teaches me how to love people of the Islamic faith better
• When the opportunity arises, I present the good news of Jesus with humility and boldness, using words that my Muslim friends can understand
• I meet new people of the Islamic faith and begin journeys of friendship that lead to deep spiritual conversations and opportunities to talk about my journey with Jesus

Here is common feedback I receive from Evangelicals who have been at these same types of events:

• Stereotypes and ignorant views about Islam and Muslims have been corrected
• God replaces their hate for Muslims with love for Muslims
• They did not know Muslims could be so kind and practice such amazing hospitality
• They begin to see Muslims not as enemies, but as people made in the image of God
• God renews their passion to talk about their faith with people of other faiths
• Christians leave with new Muslim friends

Here is common feedback I receive from Muslims who have been at these types of events:

• They were expecting to be verbally attacked, but instead met Christians who showed love and respect for them
• Some Muslims actually hear the Gospel for the first time in a way that they can understand
• They learn new things about the Christian faith that they did not know before
• Most are surprised at how many young people are involved in the church
• Muslims leave with new Christians friends

So with this kind of feedback, why would an Evangelical not want to participate in an interfaith event with Muslims? My feedback and the feedback from Evangelicals and Muslims reveal that there really is value in these types of dialogues and events. What would it look for Evangelicals to create and host the best multi-faith events in the world? What difference would it make if Evangelicals followed the example of Bob Roberts and hosted a similar gathering in their own town? What if Evangelicals became known for valuing people of all faiths, ethnicities, and backgrounds because we are all made in the image of God?  This is not about “putting evangelism on hold”, but about correcting and broadening our narrow definitions of what evangelism and faithful witness looks like in the 21st century.

No Christ. No Peace. Know Christ. Know Peace?

The bumper sticker reads, “No Christ. No Peace. Know Christ. Know Peace.” Wow! I thought. What a creative and profound slogan.  Jesus is the Prince of Peace. Through Him we experience peace with God. I love it.

But then I had second thoughts as I started thinking about my personal experience.  Is it really that simple? Is this slogan an exaggeration? Are we making assertions that don’t jibe with reality?

I can hear someone say, “Rick, this is just bumper sticker theology. Relax.” Yes, you can only say so much on a bumper sticker, but it bothers me because it reflects a reductionist theology that is easy to get caught up in.  It’s easy to make simplistic deductions based on truths in this bumper sticker.  But I think it hurts our credibility and undermines our witness.

Yes, to know Christ is to know peace. Peace with God. Peace with others. Peace with creation. That’s the biblical mandate and the comprehensive nature of reconciliation in Scripture (Gal 3:28; Eph 2:13-17; Col 1:20). Because of Christ, the potential for peace is massive – that’s why we have started Peace Catalyst International .

However, we really only experience a “measure” of this peace if we are honest with ourselves. So if to know Christ is to know peace then why do we have so little of it? Why is there such a high rate of divorce among Christians? Why is there so much conflict in the church? Because peace is not automatic.  We have disciplines to learn, commandments to obey and healing to experience … if we want peace.

And then, is it really true to say that there is no peace outside of Christ? You mean to say that people created in God’s image don’t experience a measure of peace in this world? What about Mahatma Ghandi or Nelson Mandela? Did these men know anything about peace? My Muslim friends would remind us of a man of peace named Abd el-Kader of Algeria. Abd el-Kader has been described by some as the George Washington of Algeria — honored for his remarkable courage in preventing thousands of Maronite Christians from being massacred in 1860 in Damascus, Syria.

Moreover, what are we to make of the commands to “pursue peace with everyone” and to “love our enemies?” This implies that there can be peace outside of the Christian community, and it indicates that it’s our responsibility to help make it happen. So it’s not really true to say, “no Christ, no peace.”

So what am I trying to say? Can we show a little humility? I don’t think the church models the kind of peace the Scripture affirms and this bumper sticker declares. Can we rid ourselves of an adversarial perspective (our Christian club has peace but you don’t).  Can we affirm that fullness of peace resides in Christ and the potential for peace resides in Christ but it is not automatic?

So here’s a better bumper sticker for you, “Jesus: God’s Comprehensive Peace Plan,” or maybe, “Jesus: God’s Comprehensive Peace Man.”

Evangelical Peacemakers: Both-And Thinkers … and Doers!

What do a Jewish Rabbi, a Protestant Pastor and an Evangelical missionary have in common?  Not much usually. But in discussions with three such people, I found that they were all “either-or” thinkers. “Both-and thinking” didn’t seem like a practical option for them.

My discussions with these three unearthed a profound frustration I have with what I consider simplistic thinking.  Between you and me, “either-or” thinkers drive me crazy. Yes there are times we must choose between two options. I have no problem with that.  But there are also numerous cases in areas of logic, evidence or theology that points toward the need for “both-and” thinking. More on that in a second. First let me tell you about my discussions.

The Protestant Pastor was suspicious of my commitment to peacemaking. He assumed that I did peacemaking to further my “hidden agenda” which was to share my faith.  I assured him that peacemaking is a good work in and of itself that pleases God. If want to obey Jesus, I must pursue peace. I also said that bearing witness to Jesus is not a hidden agenda! As an evangelical, I am a good news person who wants to share my faith.  The pastor thought I had to be either a peacemaker or a witness. He didn’t think I could be committed to both pursuing peace and bearing witness. He was an either-or thinker.

The Evangelical Missionary was clearly exasperated at my strong emphasis on peacemaking.  Apparently this missionary feared that I was compromising the gospel. How could I be so concerned about peace when so many people need Jesus?  I am concerned about pursuing peace because God is.  But I am just as concerned about witnessing (and have been for the entire 40 years I have walked with Jesus).  The missionary couldn’t imagine that I could be equally devoted to both. This missionary was an either-or thinker.

The Jewish Rabbi boldly declared during an interfaith dialogue, “Any religion that makes exclusive truth claims is a bad religion.” Pretty bold and pretty simplistic.  (The vast majority of Muslims and Christians in the world make exclusive claims!)

But I understand the Rabbi’s concerns.  People who affirm exclusive truth claims can often be unloving, puritanical, adversarial, and legalistic (the list could be shorter or longer, depending on the person or school of thought). Apparently this Rabbi couldn’t conceive of someone affirming exclusive truth claims, yet also being loving, generous and committed to peace. The Rabbi was an either-or thinker.

Ok, why does either-or thinking frustrate me, and why am I a both-and thinker?

• Jesus says we live by every word that proceeds from the mouth of God (Matt 4:4)
• Jesus teaches us to obey all that he commanded (Matt 28:20)
• Paul taught that all Scripture is inspired by God (2 Tim 3:16)
• Paul taught the church at Ephesus the whole purpose of God (Acts 20:27)

I am a both-and thinker because I want to please Jesus. We can’t pick and choose what verses we want to obey. Thus, I believe that evangelical peacemakers must be both-and thinkers … and doers!  What kind of thinker are you?

(If you find this topic interesting, you should read the excellent article by Pastor Rich Nathan on “Building a Both-And Church Rather than an Either-Or Church.”)

Loving Our Somali Neighbors

On October 16, 2010, two Somali women were attacked by another woman at a gas station in Tukwila, a town just south of Seattle.  You can read the Seattle Times report here – http://seattletimes.nwsource.com/html/localnews/2013220695_muslimwomen22….

These Somali women represent just two of the thousands upon thousands of Somali refugees that have come to make the greater Seattle area their home. Among men, women, children, and young and old from varying tribes, there is one thing that unites them all: Islam. Well, Islam and the fact that almost all of them are refugees, fleeing war and turmoil back in their home country. Many hope for peace to rule in their country one day, but until then, America is now their new home.

So how should followers of Jesus respond? Should we respond like the woman did to those two Somali women at the gas station? Should we ignore this opportunity to show the love of Jesus to our Somali neighbors? Should we fear Somalis as enemies of America and pray to God they leave our country?

Here are a few stories from a small community of people in the Seattle area that have instead chosen the path of Jesus:

Story #1 – I remember meeting Aden for the first time. Well dressed and clean shaven, Aden serves hundreds of Somali families through the organization he started, called Somali Youth and Family Club (SYFC). I left Aden a message after getting his name from the apartment’s front office, the same complex from which he runs most of his organization’s operations. I wanted to meet the man the Somali community called “the mayor” of this apartment complex. I also wanted his permission to invite the Somalis in his community for a dialogue about Jesus with my church.

He called me back within the hour and I met him the next day. I walked upstairs into what I thought would be a normal apartment, but I opened the door to see a room full of students being tutored by volunteers with the SYFC. I was amazed at how many children he was serving in such small quarters, yet how much joy filled the room as they learned. I sat down in Aden’s “office” (one of the apartment bedrooms) and I listened to him and his associate Hamdi tell me about the SYFC and Somali community in general. Their stories reminded me of my parents’ stories of fleeing from Cambodia and I was able to relate to the children that were being helped by SYFC.

After listening to the stories and telling them about my faith as a follower of Jesus, I kindly requested their presence at a dialogue about Jesus being hosted at my church for Muslims and Christians. Because I honored them with my honesty and kindness, they asked me to bring back as many flyers as possible to post them around the complex. Wow… not the response I was expecting! I returned the next day with as many flyers as I could print. I have continued my relationship with Aden and Hamdi and I am thankful that they see me as a follower of Jesus that loves and cares for the Somali community.

Story #2 – Peter volunteers with the Gideons on a regular basis. He frequently stands on a street corner in south Seattle passing out copies of the New Testament to people passing by as they get on and off the bus. Just recently Peter was speaking with a Somali woman and her children at the bus stop. He offered them a copy of the New Testament and said “Jesus the Messiah is called the Word of God. This is a copy of the message from Him, the Gospels. Would you like one?” She would not take it at first and prevented her children from taking a copy. As Peter stood there and listened to her and continued talking with her, her demeanor changed. She said “you are the first American that has been willing to talk to us and listen to us. Thank you for your kindness.” Peter offered the New Testaments again and this time the woman took copies for her and her children and asked if she could take more for her family and friends.

Story #3 – I heard from Aden that SYFC needed two computers for their new second office. I asked my community and Peter responded saying he had two computers. I met Peter at the apartment complex and we surprised Aden with two computers. Aden could not stop thanking Peter and me. As we left, Aden told Peter, “I want you to know, I thank God every night for bringing Michael into my life. He is a great supporter of our community and I am so thankful God has brought him into our lives.”

Calling all Evangelicals to become friends with Muslims!

As I speak with Evangelicals in the Pacific Northwest, I am amazed at how many “experts” and strong opinions there are on the topic of Islam and Muslims in America.  So when I ask the next question – “so, do you have any friends that are Muslims?” – I expect to hear about a long list of people that have helped them form their opinions. Unfortunately, most so-called “experts” do not have any Muslim friends, and upon digging deeper it becomes apparent that most American’s opinions about Muslims have been formed by media, especially television and internet. Reading Wikipedia, watching Youtube videos, listening to Fox radio, and watching CNN is not the road to an informed and educated opinion on Islam and Muslims in America. Most Americans do not have the time or money to take a class on Islam 101, or do not have the courage to walk into a mosque and sign up for a “Introduction to Islam” class, and public media sadly becomes the only source of information. What I find even more scandalous is the number of Evangelicals who are doing “Muslim ministry” and yet cannot name a single Muslim with whom they meet regularly to share life and talk about faith.

I want to encourage you to make a new friend today, a friend that also happens to be Muslim. Jesus says love your neighbor as yourself…and also your enemies! I realize that for many, Muslims in America are viewed as enemies, but for those who view Muslims this way the command is still the same: Love. I want to call all Evangelicals to follow Jesus’ example of loving your neighbor and enemy. So for the millions of American Evangelicals who live near the 5 to 7 million Muslims in America, this is easier than you might imagine. Let me offer some basics steps to make a new Muslim friend and start loving our Muslim neighbors:

• Google “mosque” or “masjid” and contact the nearest mosque to you. Ask to meet with their Imam or one of their leaders. Go as a learner and invite them out for coffee or tea afterwards.
• Contact your local college campus or university and ask for the international students department. Ask if there are opportunities to host students from Muslim countries. Also, ask if there is a Muslim student association on the campus and attend a meeting sometime.
• Visit the mosque at any one of the five daily prayer times and observe. Friday around the lunch period, Friday evenings and weekends are the best times because that is the busiest times for mosques. Most times, you will find Muslims to be very hospitable and will answer any questions you have.
• Google “CAIR” or “Muslim Association” and the name of your city. Contact them and ask to speak to the director or someone who you can ask questions with. Invite them out for coffee or a meal and start a friendship.
• If you already work with a Muslim or see a Muslim on the bus every day, start building a friendship with them. Introduce your families to one another and enjoy the relationship. Ask them about their faith and talk about your faith too.
• Invite a Muslim friend or local Imam to speak to your small group at your church. Introduce them to your pastor and others at your church.
• Always ask how you can pray for your new Muslim friend and pray with them and for them regularly.

Peacemaking and Justice: Tipping the Scales Toward Loving Relationships

“If you want peace, work for justice!” So said Pope Paul VI, and so I agree. Justice is a crucial component of peacemaking. But the struggle for justice must be placed within the overarching framework of God’s loving, reconciling purposes. In other words, the scales of God’s justice tip in the direction of loving relationships.

To illustrate, let me compare two definitions of justice: retributive justice with restorative justice.

Retributive justice focuses on punishment of wrong doing that is proportionate to the crime: “an eye for an eye and a tooth for a tooth.” Retributive justice curbs the excesses of revenge.

Restorative justice has become an increasingly popular alternative to retributive justice. This was modeled in South Africa under the leadership of Bishop Desmond Tutu. South Africa rejected the two extremes of blanket amnesty and the retributive model illustrated in the Nuremberg trials after World War 2. In his book, No Future Without Forgiveness, Tutu explains,

there is another kind of justice, restorative justice, which was characteristic of traditional African jurisprudence. Here the central concern is not retribution or punishment. In the spirit of ubuntu, the central concern is the healing of breaches, the redressing of imbalances, the restoration of broken relationships, a seeking to rehabilitate both the victim and the perpetrator, who should be given the opportunity to be reintegrated into the community he has injured by his offense (Tutu 2000:54).

So how does God’s Word evaluate these definitions? Retributive justice is the focus of Old Testament law (and most Western legal systems). Restorative justice, with its more relational emphasis, better reflects the New Testament emphasis on reconciliation.  Whereas retributive justice restrains evil, restorative justice overcomes evil with good — by seeking to restore community.

Restorative justice better reflects the New Testament focus on reconciliation and the work of peacemaking. And please note: restorative justice is not just a “nice” Christian “theory” of justice. It is political and practical – implemented in the midst of the blood and brokenness of South Africa. For further study of this topic you may want to check out www.restorativejustice.org. If you are interested in attending or hosting a PCI peacemaking seminar, please contact us.

Church Discipline vs Peacemaking? And the winner is …

by Rick Love

Robust debate takes place in churches, educational institutions and on the web about what the true nature of the church.  Seeker sensitive. Missional. Emergent. Apostolic… the list goes on.  Historically, however one of the marks of the true church was peacemaking, or what has often been referred to as “church discipline” (see Matthew 18:15-17).

The Belgic Confession of 1561 says:

The marks by which the true church is known are these: if the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing sin; in short, if all submit herself to the yoke of Christ (Schaff 3, 419-421:1983).

Two things are worthy of note in this confession – one positive, the other negative. Positively, it highlights the centrality of church discipline in church life. Church discipline is one of the marks of the true church. You cannot have a church worthy of the name without peacemaking. I like that. Negatively, however, it defines the goal of church discipline as punishing sin. Unlike the New Testament, the Belgic Confession makes no mention of restoring relationships or winning the straying person. The positive, relational aspects of peacemaking have been overlooked.

I don’t like the term “church discipline” because of the negative connotations it carries. Certainly working for peace does includes discipline. But I think “peacemaking” is a more accurate and positive term, because peacemaking describes the comprehensive plan of God for His people (Eph 1:9-10; 2:13-17; Col 1:20). By contrast, church discipline focuses on an important, but limited aspect of peacemaking.

We serve the God of peace and seek the peace of God. The good news is described as the gospel of peace; a blessing is pronounced on peacemakers; and we are commanded to pursue peace with all people. Peacemaking is something we do inside and outside the church. The term peacemaking describes the breadth and depth of God’s work of peace in the world far better than the term “church discipline.”

Church discipline vs Peacemaking. The winner by knock out: Peacemaking! I hereby excommunicate the term “church discipline!”

If you are interested in attending or hosting a peacemaking seminar, please contact us.

A Fresh Look at an Old Parable: Three Angles on God’s View of Love in the Story of the Good Samaritan

by Rick Love

Everyone loves the story of the Good Samaritan!  But few of us realize how mind-blowing it must have sounded in its original context. To the Jews, the Samaritans were enemies. Racially inferior. Heretics! Sounds a lot like how most followers of Christ feel about Muslims today. If Jesus told this parable to Americans I could imagine him using a Muslim as the one who demonstrated neighbor love.

The Samaritan’s act of compassion portrays true neighbor love. In its original context it also portrays how we are to love our enemies. In other words, neighbor love knows no boundaries. How often we fail to obey this most basic command. But there are two other angles on this old parable – two different but fresh ways we can read this famous story.

What should the Good Samaritan do if he had arrived on the scene when the robbers were beating up this Jewish traveler?  Should he intervene? Or should he wait till the robbers left? After all didn’t Jesus say we are not to “resist evil?” (Matt 5:39)
One of the challenges of following Jesus is to “obey all that he commanded.” This means we need to figure out which command to obey…  when. So which command do we go with: Do not resist evil, or love our neighbor? I would argue that Jesus’ strong emphasis on love throughout his teaching wins in this case. The Good Samaritan should do everything he can to fight off the robbers and rescue the wounded victim. Protecting this victim would be true neighbor love.

But there’s another way we can read this important story. Imagine the Good Samaritan reflecting on his experience and trying to figure out a way to stop future muggings. He would need to think of ways to make the road from Jerusalem to Jericho safer. To put the story in a modern setting, he could petition the city to put up lights along the side of the road and to have police patrol it. This would also demand honest judges with reliable systems of justice. In this variation, we move from mercy ministry to social justice, from relief to development. We seek to develop social structures that protect the vulnerable and uphold human rights.

Martin Luther King said this in one of his sermons: “The person who fails to look with compassion upon the thousands of individuals left wounded by life’s many roadsides is not only unethical, but ungodly. Every Christian must play the good Samaritan. But there is another aspect of Christian social responsibility which is just as compelling. It seeks to tear down unjust conditions and build anew instead of patching things up. It seeks to clear the Jericho road of its robbers as well as caring for the victims of robbery.”

Peacemakers need to read this parable from all three angles. We demonstrate neighbor love through compassion. We demonstrate neighbor love through protecting those who are violated. We demonstrate neighbor love through working for justice.

If you are interested in attending or hosting a peacemaking seminar, please contact us.

Love Your Enemy: At the Heart of Christian Theology and Ethics or the Impossible Dream?

by Rick Love

My friend Jim Mullins loves to tell stories of his interaction with his friends in Turkey. When the topic turned to Jesus, he would often mention Jesus’ command to “love your enemy!” He did this because it highlights the uniqueness of Jesus and his teaching.  His Turkish friends were deeply touched by Jesus’ teaching and would then ask, “Why don’t more Christians in America obey this?” Ultimately Jim returned to America to help the Church do just that through Peace Catalyst International as its VP of Strategic Initiatives.

Jesus’ teaching about loving our enemies is at once the most radical and the most ignored command in the Bible. Many Christians think this command reflects an unrealistic and idealistic standard, so they figure out ways to dodge it. I am embarrassed to say that I did not even mention it in my first book on peacemaking.

There is a striking parallel between being a peacemaker and loving one’s enemies in Scripture (probably because loving one’s enemy is one of the greatest demonstrations of peacemaking possible). Both peacemakers and those who love their enemies are described as “children of God” (Matthew 5:9, 44; Luke 6:35). They are called children of God because they are acting like their Father: the God of Peace (Philippians 4:9, 1 Thessalonians 5:23) who sent the Prince of Peace (Isaiah 9:6) to bring about a world of peace (Luke 2:14). God’s kids are peacemakers. God’s kids love their enemies.

Someone may say, “Come on, Rick, the command to love your enemy is too hard to obey. Let’s just love Jesus and share the gospel.”

Ok, … if you love Jesus you will obey his commands (John 14:21,23). Note how practical they are in response to our enemies:

Do good to those who hate you.
Bless those who curse you.
Pray for those who mistreat you.
Lend to them without expecting them to pay it back.

These commands demonstrate that “loving our enemy” does not mean we have good feelings toward our enemy. It has nothing to do with sentimentalism. Love of enemy refers to acts of kindness, not feelings of kindness. These acts of kindness help break the vicious cycle of hatred and hostility with the potential to turn an enemy into a friend.

In addition, the command to love your enemy is anchored in the gospel itself. Jesus loved us and laid down his life for us while we were still his enemies (Romans 5:10, Colossians 1:21). After his enemies nailed him to the cross, he prayed, “Father, forgive them, for they do not know what they are doing” (Luke 23:34). Responding to enemies with self-giving, sacrificial love demonstrates the gospel.

So if we are serious about following Jesus, we need to love our enemies –  even those who are “perceived”  enemies (like Muslims). Imagine the powerful and positive impact followers of Christ could have on Muslims if we reached out to them with this kind of Christ-like love. That’s why Jim Mullins and I got together. We want God to call us His kids and Muslims to know of His love.

If you are interested in attending or hosting a peacemaking seminar, please contact us.

Ephesians: A Handbook for Peace Warriors

by Rick Love

What pops into your mind when you think of the apostle Paul? Words like zealous, apostle to the nations, team leader, or gospel planter usually come to mind. How many people think of Paul as the theologian of peace? Yes, I said theologian of peace! The title, “God of Peace” (or its equivalent) is mentioned 10 times in the Bible. Paul uses this title for God 7 of these times. Paul relates peace to virtually every major doctrine in the Bible.

New Testament scholars describe Paul’s letter to the Ephesians in superlatives: the quintessence of Paul’s theology, the crown of Paulinism and such. It is famous for its teaching on grace, the church and spiritual warfare. But few evangelicals realize that Ephesians is also a handbook for peace warriors. Paul’s letter to the Ephesians outlines God’s magnificent peace program. The breadth and depth of Paul’s teaching on peace is stunning. He mentions peace 8 times in this short letter. Check out this overview of just four of these texts.

First, he describes the big picture of God’s peacemaking purposes.  He doesn’t use the word peace in the following verses but instead shows how Christ’s ultimate purpose is to bring together all things under his leadership. In other words, the original harmony of the universe, which has been ruptured by sin, will be restored. When Christ reigns, peace reigns!

And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment – to bring all things in heaven and on earth together under one head, even Christ (Ephesians 1:9-10)

Second, he outlines the social implications of Christ’s peacemaking work. As evangelicals we love the gospel of grace outlined in the first section of Ephesians 2, but we too often downplay the gospel of peace described in the second section of Ephesians 2.  Because of this, the traditional evangelical proclamation of the gospel has often lacked social impact.

But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near (Ephesians 2:13-17)

The gospel of peace breaks down barriers and brings concord. Paul shows that sin results in a double alienation (between God and humanity and between people) and that Christ’s work on the cross provides a double reconciliation. Also, please note how it describes our Lord: Jesus is our peace. Jesus makes peace. Jesus proclaims peace.

Third, Paul points out the priority of peacemaking among Christ’s followers. He exhorts the church to live out this peace:

Make every effort to keep the unity of the Spirit through the bond of peace
(Ephesians 4:3)

Every effort? Wow! Peacemaking is serious stuff. Warm fuzzies and sentimental feelings won’t cut it. Peacemaking demands vigorous effort. We have to work at it continually. Harmonious relationships must be promoted, preserved and protected – thus the work of peacemaking.

The fourth and final text is found in Ephesians 6 where Paul describes the spiritual warfare aspects of peacemaking.  In Ephesians 6 Paul exhorts us to put on the full armor of God so that we can stand firm against the schemes of the devil. One of the devil’s greatest schemes is division. The devil works 24/7 causing conflict. He loves broken relationships.

So Paul paradoxically speaks about peace in the midst of war. Our spiritual armor includes gospel boots:

…and with your feet fitted with the readiness that comes from the gospel of peace (Ephesians 6:15)

This metaphor speaks of both stability and mobility. Gospel boots enable us to stand firm against satanic attack. We experience God’s peace in the midst of satan’s assaults. We also go on the offense, sharing the gospel of peace, stamping out the divisive work of the powers of darkness.

Ephesians is a handbook for peace warriors. It describes God’s comprehensive peace plan (not to be confused with Rick Warren’s peace plan – as good as that is!) and reminds us of the multidimensional nature of His peace purposes:

• Christ’s peace is our future hope (Eph 1:9-10)
• Christ’s peace breaks down every social barrier (Eph 2:13-17)
• Christ’s peace must be modeled among His people  (Eph 4:3)
• Christ’s peace empowers us to resist satanic attacks and overcome satanic division through the good news (Eph 6:15)

If you are interested in attending or hosting a peacemaking seminar, please contact us.